The Truth

SR No.: 006936
Original Sutra Author: N/A
Author: O P Jain
Publisher: Veer Nirvan Granth Prakashan Samiti
Total Pages: 90
Language: English
Classification: Book_English
File Size: 9 MB

Page 36

THE SEVEN TATTVAS
ULTIMATE KNOWLEDGE OF NATURE OF THINGS; PATH TO ETERNAL BLISS (nirvana); CODE OF CONDUCT
5.1 Tattva means the ultimate knowledge of nature of things: and there are seven such heads of knowledge. The deliverance of the soul from evil forces being the end in view, the first thing to know is the nature of that which is to be freed-whether it is or is not capable of being liberated. Hence soul (Jiva) is our first tattva. The next thing to know is the nature of material which affects the soul and does not let it enjoy its divine attributes. This is our second tattva ajiva (nonliving substance). How does the ajiva aproach the jiva?, how is it converted into obstructive forces ?, how can its further inflow be stopped?, how to destroy the existing forces ?, are further points for investigation and are respectively known as asrava, bandh, samvara, and nirjara. The last tattva is moksha (liberation). It is indeed a very logical sequence of knowledge
5.2 Jiva—According to Dravyarthika Nischaya Naya (i.e.,. pure scientific standpoint, see para 2.3), it is that substance which possesses consciousness. According to Paryayarthika Naya (impure scientific stand point), it is characterised by consciousness, upayoga, is formless, doer of actions, enjoyer of fruits of karmas, exists in samsara, has the same extent as the body it occupies and is capable of Godhood. According to Vyavahara Naya, it is possessed of four Pranas i.e., five' Indriyas (senses of touch, taste, smell, sight and hearing), three forms of Bala or power (thought, word and action), Ayu (life span) and Ana-prana (respiration) at all time (past, present and future).
5.2.1 Upayoga results from consciousness and is of two kindsDarsana and Jnana. Darsana is the first stage of knowledge where we simply see, hear or otherwise become consious in a general way without going into details i.e., indefinite cognition. Jnand consists of detailed and definite knowledge of a substance.